Friday, March 31, 2017

Cyclone Debbie's Destruction



Cyclone Debbie has caused billions of dollars of damage to our beautiful Whitsunday Islands, and the fallout from it is now affecting the entire eastern side of Australia  - there is a 2,000 km line of flooding from the north to the south as the system makes it way down.  Unprecedented flood levels are being seen.


Thursday, March 30, 2017

Soul Connections: Roots of Our Souls


Rabbi Dov Ber Pinson explains how our souls relate to one another, why we may feel a ''connection'' to someone we have just met -

''Ever wonder where first impressions come from? Why are we more prone to like one type of people more than others?''


Tuesday, March 28, 2017

Cyclone Debbie



Bearing down on north Queensland in Australia is Cyclone Debbie which had intensified into a hurricane and is now hopefully classed as a Category 4 but possibly Category 5.   Thousands have been evacuated from the area.   The largest storm to hit Australia since Yasi in 2011.

Cyclone Debbie Descends


Other Peoples' Money



''He shall return the article that he stole, the withheld funds, the article left for safekeeping, the found article.... or anything else regarding which he swore falsely" [Vayikra 5:23-24]

Gedolei Yisrael have always exercised great caution when dealing with the money of others, so that they would not be guilty of the severe transgression of theft.

by Rabbi Yisrael Bronstein

One erev Shabbos, when R' Isser Zalman Meltzer returned from the mikveh, he suddenly realized that he had used two clothing cubbies at the mikveh.

Perhaps I took someone else's space, thought R' Meltzer. I might very well owe the mikveh attendant twice the amount that I usually pay!

One of his family members saw how much the matter was troubling R'Meltzer, so he offered to go to the mikveh and pay the attendant for the extra cubby.

"It is I who must go" replied R' Meltzer. "For the halachah states explicitly that one who steals from his fellow must not only repay him, but he must verbally appease him as well. The responsibility to appease the attendant is my responsibility alone."

Monday, March 27, 2017

Communal Benefits

Art: Xinature

by Rabbi David Hanania Pinto Shlita

One of the questions often asked of the great poskim is how a person can atone for the sin of theft if he cannot remember the people from whom he has stolen!

In the book Tuvcha Yabiu, Rabbi Yitzchak Zilberstein Shlita advises one who wants to repent and atone for the sin of theft to donate some money for the needs of the community.

The Rav Shlita cites an amazing incident that occurred in Israel, an incident that he himself witnessed:

“Someone had placed some comfortable benches next to the grave of Rabbi Shimon bar Yochai in Meron. A few years ago, when I went to Meron, I saw a Jew who was lying down on one of these benches, and when he got up he said something like, ‘Oh, how it’s good to relax on these benches!’

“As it turned out, the man who was responsible for placing the benches there had sinned against the very same Jew relaxing on them. Since this Jew had benefited from these benches, it was considered as if the transgressor had atoned for his sin, thereby erasing it. The same applies to returning a stolen object: If we do something for the community by donating things that the public needs, and if we also pray to Hashem so that those against whom we have sinned will forgive us, we will attain atonement and forgiveness for our sin.”

Wednesday, March 22, 2017

Korea: Rabbi Nachmani's Prophetic Words


This is a re-blog, for the readers who have not ever seen it, inspired by the latest post from Dov Bar Leib.

Rabbi Levi Saadia Nachmani zt''l, speaking in 1994 [about a month before he passed away], warning us about Korea's nukes.




Tuesday, March 21, 2017

Waiting for You


Artist Unknown

"For hundreds of years, perhaps since the beginning of Creation, a piece of the world has been waiting for your soul to purify and repair it.

And your soul, from the time it was first emanated and conceived, waited above to descend to this world and carry out that mission.

And your footsteps were guided to reach that place. And you are there now."

Rabbi Tzvi Freeman

Monday, March 20, 2017

Real Love






Real love is reciprocated: "As in water, face reflects face, so is the heart of man to man" [Proverbs 27:19]. Reflections in water are an apt metaphor for the reciprocity of feelings.

The Hebrew word for "water" - mayim - is a reflection of itself: it is the same read forwards or backwards.

Love is reciprocated, though, only if it as strong as the love of father for son, brother for brother, or husband for wife. Weak love might not be returned.

"Love your neighbour like yourself" - love him so strongly that he will naturally reciprocate with love like you have for him.

from the writings of the Ben Ish Chai

Friday, March 17, 2017

The First Tablets -v- The Second Tablets



There are a number of key differences between the first and second tablets:

The Tablets themselves: The first tablets were ''the work of God'' [Ki Tisa 32:16], whereas the second tablets God told Moshe to ''carve for yourself'' [34:1]

The writing:  The Talmud states that only the first tablets possessed the quality of ''God's writing'', which would have caused the words to be forever engraved in Israel's heart and never forgotten [Eruvan 54a and Rashi ibid]

The spiritual level of Israel: By the first tablets, the Jewish people were tzadikim [saintly], whereas by the second tablets they were ba'alei teshuvah [penitents].

The spiritual level of Moshe:  Moshe was given ''one thousand lights'' as a present when the Torah was given, but with the sin of the golden calf they were taken away.

The second tablets had the advantage that (a) they were given with ''halachot, midrash and aggadot'' and (b) Moshe's face shone with light when they were given.

Source: Lubavitcher Rebbe Hayom Yom 17 Tamuz

Thursday, March 16, 2017

Why We Cling To Tzadikim

Art: SRG


This is a re-blog from 2012, as once again we have had commenters who are confused about why we pray at the graves of tzadikim.


The Lubavitcher Rebbe would often answer requests by saying that he would pray for the person at the grave of his father-in-law, the previous Rebbe, Rabbi Yosef Yitzchak.

The following is extracted from "Not Just Stories" by Rabbi Abraham J. Twerski MD
Published by Shaar Press

Every person has a direct line with G-d, and we are not permitted to pray to intermediaries. Indeed, the propriety of prayers where we appear to be asking for blessings from angels or for their intervention on our behalf, is the subject of debate, and must be interpreted in such a way that does not violate our basic belief that we relate only to G-d as the One from Whom everything emanates.

Yes, there is also the concept of faith in a tzaddik, which is derived from the verse in Exodus [14:31] "They had faith in G-d and in Moses, His servant". The sages derived from this verse that believing in the leader of Israel is equivalent to believing in the Creator [Mechilta]. In addition, the Talmud states that if there is a sick person in one's household, let him go to a chacham [a wise man] to pray for his recovery [Bava Basra 116a]. Inasmuch as everyone has a direct contact with G-d and we do not work through intermediaries, why is the prayer of a tzaddik more potent that one's own prayer?

There are several ways in which we can understand the concept of faith in a tzaddik. First and foremost is that the opinion of a wise man, a tzaddik, as a Torah authority, must be accepted and followed even if we are in disagreement with it [Sifri, Deut 17:11].

There is also a concept of receiving a blessing from a tzaddik and this has its basis in a statement from G-d to Abraham "And you will be a blessing" [Gen 12:2] which the Midrash interprets to mean that G-d gave Abraham the power to bless people, and that gift has been given to other tzaddikim as well. Nevertheless, a person must understand that even though the tzaddik conveys the blessing, the origin of the blessing is G-d.

A woman once came to Rabbi Mordechai of Chernobel, pleading for a blessing to have a child. To the amazement of the bystanders, the Rabbi, who was exceptionally kind and benevolent, said brusquely to her "I'm sorry, I cannot help you". The woman left the room tearful and broken hearted.

Noting the bewilderment of his chassidim, Rabbi Mordechai said "Just wait a few moments, then go find the woman and bring her back here." The chassidim did as they were told and when the woman came back, the Rabbi asked her "What did you do when you left here?"

The woman replied "I turned my eyes to Heaven and I said "Dear G-d, the Rabbi refuses to help me. Now You are my only hope. Bless me that I have a child."

Rabbi Mordechai said to the chassidim "This woman believed that I had magical powers, and she was trusting in me rather than in G-d. When I refused her request, she placed her trust in G-d where it belongs. She will now be blessed with a child."

The primary function of a tzaddik is to assist people in the proper service of G-d, to help them recognize their character defects and show them how to do teshuvah.

The power of a tzaddik is in his strong belief in G-d, and anyone who has that strong a belief can bring about similar results. When the tzaddik prays for a sick person, for example, and says that G-d is the healer of the sick, his belief is so strong that it actually brings down the Divine healing upon the person. In fact, said Rabbi Mordechai, the prime reason for having a relationship with a tzaddik is to learn how to perfect one's belief in G-d.

Wednesday, March 15, 2017

Reb Shaya'le's Awesome Power


Recently someone asked me how to get rid of ants.  I remembered a story I heard about a famous rabbi whose picture, when hung in the room, would rid the house of pests, notably mice but also other kinds of vermin.  Although I have not had a chance to test this myself, I am assured that it does work. [If you're going to try this, print out the photo below and perhaps laminate it, and put it in the room where the pests are bothering you] 

Reb Shaya'la of Kerestirer [1851- 1925] was a famous chasiddic Rebbe from Hungary in the early Twentieth century. [His yarzheit is on 3 Iyar] Many make the trip to his Kever and spend Shabbos at his house in northern Hungary. His picture is believed by many to be a segulah and a amulet of protection. Many stores have his picture to keep away mice. 

The Famous Mouse Story

Affectionately known as Reb Shaya'le [Rabbi Yeshaya Steiner of Kerestir], the Kerestirer Rebbe lived around the beginning of the 20th Century. He was a very pious man and extremely humble, always referring to himself in the diminutive [Shaya'le]. He was known as a "miraculous" person. His greatest pleasure was to host a very elaborate Melave Malka, the meal that follows Shabbos, on Saturday night. Often he would have his chassidim shecht fresh chickens for his meal.
Reb Yeshaya'le Kerestirer

One motzei Shabbos, while Reb Shaya'le was eating this special melave malka meal, a chossid came to him with an urgent request. He was a man who had a warehouse full of foodstuffs and he made his living by buying and selling food. For the past number of months, his warehouse had been taken over by mice who were eating his grain and other commodities and his entire livelihood was threatened. He asked Reb Shaya'le for a blessing that the mice should leave his warehouse. 

At that time, each small town in Europe was ruled by the local church pastor. Some of the pastors were kind towards the Jews and others were very harsh. Reb Shaya'le asked the chossid if the pastor of the town he lived in was kind or harsh. The chossid replied that he was very harsh toward the Jews. Reb Shaya'le then instructed the chossid to go to his warehouse and to tell the mice, "Reb Shaya'le says to go to the estate of the pastor." The chossid followed the Rebbe's advice and instantly hundreds of mice raced out of the warehouse all heading in the direction of the pastor's estate. 

The chossid's business was saved and ever since Jews who have been plagued with this problem have used Reb Shaya'le's picture to accomplish the ridding of mice from their homes.

Source: Jewish Gen

Tuesday, March 14, 2017

From Delight to Affliction



From the teachings of the Ben Ish Chai

Anyone who speaks lashon hara - afflictions come upon him. [Arachin 15b]

A lashon hara speaker changes the order of letters.  By causing a falling out between friends, he turns לשׁון - "tongue" into נשׁול - "fall".

By ruining a precious vessel - "the lips of knowledge are a precious vessel" [Proverbs 20:15] - he turns יקר "precious" into קרי - "impurity".

Measure for measure, ענג - oneg -"delight" will turn into נגע - nogah - "affliction" - and afflictions will come upon him.

Monday, March 13, 2017

The Pink Before The Storm



''Red sky in the morning, shepherds' warning....''

This morning we had a stunning pink sky, the calm before the supercell storm, which is currently hitting eastern parts of Australia.



Friday, March 10, 2017

Why We Get Drunk on Purim



by Rabbi Chanan Morrison



Why did the Sages enjoin us to become inebriated on Purim?

Assimilation in Ancient Persia

The Talmud in Megillah 12a states that the near-annihilation of the Jews in the time of Ahasuerus was a punishment for participating in the royal banquet, where they prostrated themselves before Persian idols. What led them to this act of disloyalty?

The Jews of that time believed that the root cause of anti-Semitism was due to a xenophobic hatred of their distinct culture and religion. In fact, this was Haman’s explanation for seeking to destroy them:

“There is a certain people scattered and dispersed among the peoples in all the provinces of your kingdom. Their laws are different from those of every people; neither do they keep the king’s laws.” [Esther 3:8] In order to overcome this hatred, the Jews felt that it would be prudent to adopt the customs and ways of their idolatrous neighbors. They demonstrated their allegiance as loyal Persian subjects by attending the royal banquet and bowing down to the Persian idols.

To their consternation, the Jews soon discovered that their efforts were futile. They were shocked to learn of Haman’s plot to annihilate them, despite their best attempts at integrating into the local culture.

Accepting the Torah Again

With the realization that assimilation is not the answer, and that their only true protection is God’s providence, the Jews reaffirmed their commitment to keep the Torah and its mitzvot. This is the meaning of the verse, “They confirmed and accepted upon themselves” [Esther 9:27] - “they confirmed what they had accepted long before” at Mount Sinai [Shabbat 88a].

The Talmud teaches that their renewed commitment to Torah complemented and completed the original acceptance of Torah at Sinai. What was missing at Sinai? The dramatic revelation at Mount Sinai contained an element of coercion. Alone and helpless in the wilderness, the Israelites were hardly in a position to refuse. The Midrash portrays this limited free choice with God’s threat to bury them beneath the mountain had they refused to accept the Torah. In the time of Ahasuerus, however, they voluntarily accepted the Torah in a spirit of pure free will, thus completing the original acceptance of Torah at Sinai.

Effusion of Good Will

This appears to be the explanation for the unusual rabbinic requirement to become inebriated on Purim [Megillah 7b]. It is ordinarily forbidden to become drunk, since without the intellect to guide us, our uncontrolled desires may lead us to improper and unbecoming behavior.

But on Purim, the entire Jewish nation was blessed with an outpouring of good will to accept the Torah. On this special day, we find within ourselves a sincere yearning to embrace the Torah and its teachings. For this reason, we demonstrate on Purim that even when intoxicated we do not stray from the path of Torah, since we are naturally predisposed to goodness and closeness to God. Even in a drunken state, we are confident that we will not be shamed or humiliated by the exposure of our innermost desires. As we say in the Shoshanat Ya’akov prayer on Purim:

“To make known that all who place their hope in You will not be shamed, and all who take refuge in You will never be humiliated.” [Silver from the Land of Israel. Adapted from Olat Re’iyah vol. I, p. 441]

Achashverosh & Haman in Therapy: The Psychological Brilliance of Esther


Rabbi Y. Y. Jacobson

Summary: Henry Kissinger may have been the world’s most famous Jewish diplomat, but he certainly was not the first. The Purim Megillah, named for Queen Esther, paints a picture of a smart, resourceful, courageous woman of faith. But a close reading of the story, and a proper analysis of her actions in the story also reveal her to be a masterful tactician and diplomat that even Kissinger would be blown away by. The simple question is the purpose of Esther’s two banquets. What was the point of the first? And why wasn’t one enough? Why couldn’t she have asked what she needed the first time? These questions are answered in the Megillah by the change of a single word. According to the Maharil, the main Purim miracle took place when Achashverosh had trouble falling asleep, yet his insomnia seem to have had no really influence on the Purim story. What actually happened that night? Why could the king not fall asleep? The sermon examines the relationship between Joseph Stalin and the ruthless Lavrentiy Beria, and uses it as a parallel for that of Achashverosh and Haman. Understanding this relationship and an in-depth analysis of Achashverosh will help expose the brilliant maneuvering of Queen Esther and the purpose of her two banquets.


Thursday, March 9, 2017

The Mystical Teachings of Purim


I have so many Purim posts waiting to be published, I had to choose which one.... finally settled on Rabbi Anava for today.



Wednesday, March 8, 2017

Oscars, Superbowl, Elections & the Year of Purim

Art 'Surreal World' by Mohn-Blume


by Tzvi Freeman

“What’s the inner, deep, kabbalistic meaning of the mess-up at the Oscars this year?” asked David.

We were enjoying a Shabbat meal in Los Angeles. David is a friend who works in that world of big screen entertainment while living in a Torah-observant universe at the same time. So he’s constantly looking for deeper meanings.

As for me, I was looking to buy time so I could think. “What happened at the Oscars?” I asked.

“You know, the best picture of the year award!” he answered. “They announced the one that everyone expected, and then in the middle of all the acceptance speeches, someone came running onstage to announce that it was all wrong.”

“So which picture won?”

“Oh, a small-budget movie that bombed at the box office.”

I’m searching for kabbalistic meaning. Not coming up with much. I don’t quite traverse two worlds as David does. Couldn’t find Elijah the Prophet anywhere to help me, either.

So David went on.“It seems to be a pattern. Like this is the Year of Big Surprises.’’ “It seems to be a pattern. Like the Superbowl. What a comeback! People were walking out, switching off their sets—and then, boom! Everything turned around. Same with the federal elections. And the World Series! And Brexit, too. Well, that one started before Rosh Hashanah. But it still seems like this is the Year of Big Surprises.”

He was looking at me, as though I had an explanation.

“Sounds a lot like Purim,” I said. Hey, I had to say something. “Back in Persia it looked for sure that one side was gonna be the winner. And then—boom—everything was turned upside-down.”

“Yes!” exclaimed David. “It’s a Purim year!”

Now was my chance to sound like I really had an answer. “In the Purim story,” I continued, “after the big turnaround, everything had an explanation. 20/20 hindsight. But in foresight, totally the opposite.”

“Right!” said David. “That’s just what’s been happening this year, again and again!”

“So maybe,” I continued, “that’s the way Moshiach is going to arrive.”

David got it right away. “You mean nobody will expect it. Everyone will see the world going in the opposite direction. And then—boom—everything will turn around. And we’ll see in hindsight how everything was really going that way all along. Despite disaster after disaster, everything in the world was really moving towards its perfection.”

“As long as it happens real soon,” I answered.

“I’ll make l’chaim to that!”“L’chaim to the biggest turnaround in history that will make sense only in retrospect!” said David. “L’chaim to the biggest turnaround in history that will make sense only in retrospect!”

“L’chaim!”

I looked to the door. Elijah could enter any minute.

Source: Chabad

Tuesday, March 7, 2017

The Clothes Have No Emperor

Art: Vladimir Kush

by: Rabbi Yosef Y. Jacobson

Death of a queen

The opening chapter of the Purim Meggilah is strikingly enigmatic.

Here is the story in brief: The Emperor of Persia, Achashverosh, throws a party in his capital city, Shushan, to celebrate the firm establishment of his kingship. On the seventh day of the feast, "when the heart of the king was merry with wine," he orders seven of his chamberlains to bring Queen Vashti before him, "to show off her beauty."

Vashti refuses to appear. The king becomes furious and he has her executed.

Why did Vashti refuse to appear before the guests? The Talmud explains [1], that when Achashverosh offered to show them his wife's beauty, the guests insisted that she appear without any clothes. Vashti, a wicked queen who found special glee in torturing and violating Jewish girls and women on the Sabbath day, was punished with leprosy on her skin. Under such conditions she naturally refused to expose her body.

But if so, why did Vashti not send a private message to her husband explaining that it would be humiliating for her and him if she were to expose herself before the guests. Though the king was intoxicated, it is hard to imagine that he would bestow a death sentence on a wife who has just spared him tremendous shame [2]!

Also, why does this story occupy the entire first chapter of the Megillah? Though it is a prelude to understanding how Esther, the hero of the Purim story, became the queen of Achashverosh, nonetheless, the detailed description of the event that brought about Vashti's execution seems superfluous in the story of Purim.

The power of evil

In the Kabbalah, where all biblical figures and episodes are depicted as parables for metaphysical realities, Achashverosh, the mighty monarch of a world power, serves as a parable for the King of Kings, the Creator of the universe [3]. Vashti, the wicked queen of Persia, symbolizes the reign of evil in the world [4].

Naked evil has no appeal or power to attract. In order for evil to gain popularity among the masses, it must be "packaged" well; it must be "dressed" in nice garments that will cover up its true identity.

The two evil monsters of the last generation, Hitler and Stalin, presented their colossal murderous strategies as moral and noble programs dedicated to healing the world of its diseases. This was true throughout history. The inventors and implementers of bloodshed and violence usually presented their schemes as ethical and humane endeavors.

This is valid concerning the evil we perpetrate in our personal lives as well. We embrace many of the destructive and immoral temptations we feel in our heart only because they package themselves outstandingly well. The glittering veneer of comfort and happiness that these temptations display lure us into their trap. If every unhealthy craving we experience presented itself without any masks, we would immediately cast it away.

Thus, the Kabbalah teaches [5] that man's daily challenge in life consists of choosing substance over packaging, inherent value over good PR. When one feels an urge to eat something, to engage in a certain intimate act or to say something, he or she ought to reflect whether this is an inherently healthy and moral thing to do, or is indeed hollow and empty, merely exhibiting itself as promising and enjoyable.

The hallmark of a spiritual life is one that always seeks to be in tune with the true essence of things, and not merely with their external appearance.

Removing the masks

This is how Jewish mysticism understands the symbolism behind the opening story of the Meggilah: Vashti, symbolizing the power of evil, can only retain her power and glory if she is garbed in garments that conceal her real identity. If Vashti removes all her masks, she instantaneously loses all of her appeal and charm.

Therefore, when the King of Kings insists that Vashti appear at His feast in her bareness, she must refuse Him. Because the "clothes" of evil have no "emperor" within them.

This brought about the end of the Vashtinian rule. When evil is called on its nakedness, its nothingness is exposed and its power lost [6].

Footnotes

1. Megillah 12b.
2. The Talmud (ibid. Quoted in Rashi to Esther 1:12) explains, that Vashti sent her husband humiliating messages, thus kindling his wrath to an extreme. What follows is the mystical interpretation of the story, as it is presented in the writings of Chassidism.
3. Midrash quoted in Meoray Or 1:182. Cf. Rikanti to Genesis 29:10, quoted in Mechir Yayin to Esther 1, 12:13. Erkay Hakenuyim under the entry of Achashverosh.
4. See Or Hameir Megiilas Esther. Likkutei Levi Yitzchak Megillas Esther p. 79. Toras Levi Yitzchak p. 17.
5. See Tanya chapter 16.
6. See Tanya chapter 29.

The nucleus of this explanation was presented by the Baal Shem Tov (1698-1760, founder of the Chassidic movement). It is quoted in his name by Rabbi Zee'v Wolf of Zhitamir (a disciple of the Maggid of Mezrich, heir to the Baal Shem Tov) in his Chassidic work Or Hameir on the Meggilah. Reference to it is made in Or Hatorah (by Rabbi Menachem Mendel of Lubavitch, the Tzemach Tzedek, 1789-1876) Megilas Esther p. 72.